Parshat Pekudei 5784 (2024): Why the Repetition? By Rabbi Yossi Goldin

so before before before I begin we're just going to mention I think this is a this is a a set thing but this year is sponsored for for this Academic Year by Dr and Mrs Manaka Marcus in memory of their beloved ants IRAs and Hilda Hilda Meer okay what I wanted to do today I'm just going to a step back so that I can turn back and forth um is is kind of discuss a question that I think really strikes many of us around this time of the year we're we're now at the end of saer shote we're about to read um this year as opposed to many other years are not are not join par it's not not a double para but rather they are separate par but I think that one of the questions that that kind of comes to mind for all of us as we're reading the is the basic question that many of ask is why so much repetition why is it that the Torah goes through the Commandment of building the mishan and theim and all the in and again in we have a break in where it's mentioned briefly in the very beginning then we have this and then the Torah then goes again and repeats the con this time as it's constructed in detail why does it repeat the construction of the Mish the and the and and all of and the big day as well and I think this is something that like I said it kind of jumps out at you because as we all know as our M tells us the Torah never has an extra word or even an extra letter we learn things from extra from diim from inferences it's very very small repetitions in the Torah and yet here the Tor goes on and spends four complete parot talking about the construction of the mishan and the K and the question is why so this is as I mentioned not something that is my question this has been raised by a number of the different mear and I brought for you here the uh in Source number one the way that the abar benel phrases the question because I think he phrases it in a very very a very very strong way now theel just to understand when he says the the style of theel is that he very often at the beginning of a peric lists an assortment of questions that bother him about this peric and then he goes on to answer each of them uh all altoe together so hey the fifth question that the raises in the beginning of is the [Applause] following he says what bothers me question number five that I have says the bar is why does the Torah repeat seemingly unnecessarily an extra mention of the the the creation of the Mish says the by way isn't the only one the ran as you'll see in Source number three the ran mentions this as well if you look very carefully sorry Source number four there says there are five times where the Torah repeats or relists all all of the the entirety of the Mish and all of the sometimes the Torah simply lists all of theim it says the Aron and the the it just goes through the list of all of them other times it goes into detail outlining their description which we know happens in the beginning of paruma and also happens in par and then it says one of the hardest ones is at one point Moshe says to everyone should come and build Mish and then he goes on to list everything that needs to be built and M goes on to list every single thing that needed to be done and then later on it once again when it's created it mentions it in detail says says we could have solved and and made this week's partial reading much much shorter it could have just been Moshe commanded Isel to build the mishan based on how hasem wanted it period why do we have all of this then they could have just said and that's what they did did it could have been very clear it could have said very clearly Hashem commanded them to do what Hashem what mosha commanded them to do what hasem commanded they then went and built everything end of story why does the Torah need to repeat itself so that's that's the Abel's question in Source number two the barel highlights this even more he says if you look at the end of par P right after we've already outlined and detailed a second time the details of every single one of the Kim of the mishan and the outer out Outer Outer parts of the mishan and the big dayun after it lists all of these the Torah then describes how every how the nation brought them to Moshe Hashem then describes to Moshe how he would like them to assemble it and then the Torah outlines how Moshe assembled it says theel again the same question it could have just said and they brought everything to Moshe Hashem said to Moshe build it and Moshe built it but yet each time there it doesn't go into the detail of of of of the of identifying the physical characteristics of each one but once again it lists every single one of the kalum why does the Torah do that look at source number two here is in he's asking another question when is bring it to Moshe they says they bring the oh and they bring this and they bring Theon and they bring the we just mentioned everything in we just outlined and listed everything a few times already it seems to be extra it seems to be almost unnecessary it would have been enough for the Torah to say and they brought everything to Moshe and Moshe saw everything that was there they did what commanded blessed them why again does the Torah at the end of after it already repeated everything go Ahad and repeated it again what's the reason for this repetition now this question is strengthened by an interesting Raman that I brought here in Source number three where the ramban notes in a totally different context that the Torah very often does leaves out conversations that happen meaning lest we think well the Torah needed to say this because otherwise we would think maybe it wasn't built or maybe it wasn't done correctly but says the ran in par korak sometimes the Torah will repeat conversations sometimes the Torah will repeat a conversation that hasem says to Moshe but not tell us when Moshe told it to the people or has or the Torah will will refer to us to a to a conversation between Moshe and the people but never tell us when Hashem told Moshe that doesn't mean that the other piece didn't happen it all happened but for whatever reason the Torah chooses here and there sometimes to leave out certain conversations and it's not necessarily meant to indicate that those conversations never happened look at source number three again the context is in within the context of of of of the story of but says the ra I've already showed you many times sometimes the Torah will give much more detail to the Commandment that hem gives to Moshe but then when Moshe repeats it it'll say it'll just be very short in everything that hasem said sometimes the Torah will tell us a conversation that hasm says to Moshe very briefly and then when mosha repeats it to the nation he'll outline it in much more detail and sometimes one of them are going to be missing sometimes Moshe will say something we'll be like wait a second I don't remember hearing that Hashem told that to Moshe or the opposite hasem will tell something to Moshe we'll be like wait we never see when Moshe actually says that to the people like for example example he gives is in the story of if you look very closely at the story of ofu it seems like Moshe is answering them without having without having any any any instructions from hasem but actually he really is doing it based on hasem what hasem told him to do why if you look at the actual conversation at some point Hashem is mentioned which means this clearly was commanded by God to Moshe so what the Raman here is highlighting for us and I think it just strengthens our question is we know that the style of of the Torah at least according to ran is not to necessarily include every single conversation that took place between God and Moshe or between mosha and the people in which case we're back to our question why does the Torah give so much detail to everything that's going on surrounding the mishan detailing the description of the mishan detailing the bringing of everything to the mishan all of the different pieces again repeating it over and over and over again as we all know there's a lot of different interpretations that are given for this I'd like to do is is is is is is learn together with you three different approaches to this question okay because as as I said this is a question that jumps out at you and many different maim refer to this question at different different levels and I think there are the different opinions different approaches so this question really divide into three separate kind of ways to answer this question the first is is is is really highlighted by the ramban but he's not he's not the only one and that is a group ofarim who basically suggest that the repetition of the Torah has specific intent because of the uniqueness of the mishkan and because of the special nature and stature of the mishan it required that a or that the Torah continuously repeat every single part of the process now there are different there's different variations within this approach but the general approach basically is because of the uniqueness of what we're talking about we're talking about the misham we're talking about what is meant to be the house of a created by man and because of that it needed this continuous repetition now where does this come from so this starts with the Raman we're not we're not going to do the whole Raman inside but if you look at s number four first ran does is he lists the five stages the five different places where the Torah goes into goes into detail and sometimes it mentions it in detail sometimes it mentions it General and I I listed it for you at the bottom here the five stages according to the the five places where the T repeats the parts of the mishan so just to see that inside just to see that for a second at the bottom here in English the five stages ACC ran is the first one is in detail in sorry at the end of source number four the end of source number four I kind of highlighted for you the five places it's like a summary of the ran the five places where the Torah uh details the descri the building of the mishk the first time is in when it when it's first commanded by God to Moshe the second one is what I call General because it's mentioned briefly not necessarily in detail that's when God tells Moshe that b is going to build it again that's in where says to Moshe the person who's going to build everything is B and here's a list of everything he's going to build again listing all of the different parts of the mishan the third is what I call General again mosha commands B Isel as to what will be built and that also is done in more general terms not getting into the details the fourth is what we know as when everything is detailed once again all of the details how long is this how big is this the length and the width and the height everything is detailed again the fifth time says the ran is when everything is brought to Moshe again that's more general not in detail where everything is brought to Moshe what the ran does fail to mention is that there's even more than that even after it's all brought to Moshe it's repeated two more times when God tells Moshe to assemble everything and then he goes and assembles it all okay so we have ran and what Raman first does we're not going to do it we're not going to see it in in inside is he then goes one by one to each of these stages and tries to explain why he thinks each one was necessary but at the very end the last few lines that I have underlined for you this is where the ran gives his Summary of why he thinks this is allary all of this this entire repetition the entire the idea that everything is repeated so many different times says the ran this is all out of a show of love l okay basically to show how much God appreciated the work that was done and how much who valued the Mish and the and the and therefore in order to show that it repeats it over and over again like somebody who constantly loves to talk about something that that that is important to him and and every time you mention oh did did I tell you more about this and like like someone who likes to talk about something that's special to them and every time they they show it to somebody they describe it where they got it how they got got it so hereos is showing that love by constantly outlining all the different aspects that's why it says it many times and that he references a well-known mid this mid is from as we may remember in sa in the story of when AB sends his servant elzar to find a wife for the conversation that happens between alzar and Rifka is repeated two to three times why is it repeated so many times so the M Med says it's to show as the med says here to show how much appreciates even just the basic conversations between the Servants of the aot to show how much loves his people okay so according to the ran it says ran is the same thing here by by reiterating the Beauty and the detail of the of the of the Mish and it's was showing how important it is as I said it's similar like somebody who has something special that every time someone says oh I love your necklace you say oh do you know where I got it from the details the details themselves are what show how beautiful and how important it is so that's the ran that's the ran now re heral has a similar idea but he kind of takes it in a little bit of a different direction he also says that the reason why this is repeated is because it's important that every single detail still be repeated but not just to show the love that Hashem has for the mishan but actually because of when we're dealing with something of tremendous symbolism kavana and intent is very important look you know rather than I'll we we'll read his words together and then we'll we'll kind of uh you know unpack it a little bit says refers in Source number five if we realize that the whole Sanctuary was to have symbolic meaning in all its parts but that no object can stand as a symbol if it is not intended and made to be that symbol meaning something which is meant to be symbolic can only be symbolic if when it's created there is the intention and the meaning that is put into that symbol as it's created if further we remember that the realization of the symbolic use of everyday objects and the sanctuary consisted of such meaning many things in the B were just regular objects there were many things that could have been regular things that only G meaning when if as you create them you have the proper intent which are normally in ordinary use having their concrete meaning as as a CER a table lamp curtains clothes Etc requires quite special stress on their being symbolic then all these considerations make it quite understandable to us why here from 38 from again the are this the pr the making of the mishan is described again in all its details although we know all these details already from the previous chapter when the commands ordering them were given so says says s of H there needs to be it needs to be clear that we're talking about something that has symbolism and meaning that every step of the process was done with the full intent for that symbolism and meaning and then he continues also that in peric in peric 39 all the single articles are again mentioned when they were delivered and the erection is again described of each individual part and the Torah does not find it sufficient simply to say the artist and Artisans carried everything out in accordance with the instructions brought it all to Moshe and mosha erected the sanctuary as he had been commanded meaning again say say first why does it just say Moshe did what he was commanded the people do what they were commanded and Mos did what he was commanded says rever if we are not mistaken all the prolixity is meant to tell us that both at the making as well as the delivering and finally at the assembling this is the key and the erecting the holy and symbolic meaning and purpose of each and every part which made up the whole edifice was present and Vivid in the minds of the workers in Moshe so that each part and the whole was made delivered and set up in the spirit of its purpose and so the symbolic character and meaning of this whole edifice and every part of it was Vindicated what's rers basically saying we'll just say it in different words and this is something that a number of people have suggested whenever you're dealing with something which is connected to aod hasem and spir spirituality and Holiness there could be a very very fine line between it being the holiest part of one's life or potentially the most dangerous and what's the difference between when it when something becomes the thing with which you use it to serve God in the highest way as opposed to something which you may use totally for for something the fine line is whether you do it with the right intent and so when hasem commanded them to build every single part of the mishan the Torah need to be needed to be clear that Not only was it that commanded to be built in a certain way but they made sure to build it in that way and they delivered it in that way and most erected it in that way because when you're dealing with areas of service to God you have to make sure that the greater the potential for Holiness the greater the danger and therefore when we're talking about service to God something like the Mish and the things that could if understood inappropriately or improperly could have been used for it had to be very clear that they were made exactly as God commanded with the right intention that God intended okay just just to even kind of highlight this some of them note that one of the fundamental questions is what was the difference between the Mish and Andel now again we're not going to get into all the details there's lots of different interpretations as to what this of the agel exactly was but if we ask the fundamental question which is let's let's let's one of the suggestions was away that they was was away from am Israel what what was the sin of the golden calf meant to be they were looking for a way to serve God a way to connect to God an intermediary between them and God so then the question can become well if that's what they were looking for how is the mishan different from the from from from from the golden calf itself and the answer would be one was commanded by God and one was not commanded by God and sometimes the difference between the holiest service to God and a total total you know rejection of God can simply be whether it could be you built the same thing but what was your intent what did you have in mind what were the things you were thinking about and that and therefore says rers when it comes to the symbolism and the meaning of the mishkan everything needed to be not just commit Ed in a certain way it needed to be built in a certain way it needed to be assembled in a certain way and therefore the Torah specifically goes out into detail to say everything was done exactly the way that commanded Okay so we've seen what we've seen so far to our question which was why does the T repeat itself we've seen one what the suggestion number one is it was done with purpose there was a reason why everything needed to be needed to be repeated it was important because of the uniqueness of the mishan that everything be repeated either because according to the ran it shows how much how much who loved the mishan and loves Isel the home that he's built or because when you're dealing with something of such import and such Holiness there always needs to be tremendous care that it's done in the proper way because any kind of perversion of of what is commanded could totally take you an entirely different direction and therefore says rers the symbolism the to these these K needed to be built and created exactly the way I could have did asked them to and the Torah needs to outline that and let us know that to make sure that we don't think otherwise okay so that's that's suggestion number one suggestion number one is that that is why the Torah repeats itself in order to stress something unique about the mishan yes I have two questions first of all ah excellent excellent question okay so the first question that she asked was the first question that was asked was you you're talking about how it was repeated over and over were there actually any differences between the way it was repeated the first time and the second time the answer is yes and that's going to be the next the next the next thing we're going to say number one number two the question was we we hear all about the Mish what about the building the B mdash and the answer is yes absolutely okay the bet mikdash is built the BET mikdash was the Mish was with is throughout the midbar okay throughout till the end of the Torah say for Yeshua they enter the land of Israel and for not many years the mishan was kind of roaming around in different places but basically all the way until forgive me which is basically when builds the first betam mikdash that is when we and and there it's built in detail now there it's different it's built it was an actual structure a building it was much more magnificent structure many of the aspects of what we see in the mishan the Aron from the mishan is then BR brought into the bet mikdash it was it it was a much bigger and much more grandiose type of uh of building but absolutely in in in the in the in the navi it describes it and then again it also describes after the Exile of the first bash that describes the building of the second bash although the the second bash was built on a much lower much lower level things were missing but so yes so the answer is that inim is where they describe the building of the mikash okay so the second answer points out the second answer the second direction to answer this question is a number of myth orim point out that actually if you look closely at the different repetitions there are some differences okay one M meaning meaning if you look at the way that the Torah describes Hashem commanding the building of the mishan in par and then you look at how they're built in there are a number of major differences in which case maybe there's something we can learn from the fact that there are differences and why who choose to do that the the most famous difference does anyone know what's the most famous difference between the way that it was commanded by God initially and the way it was actually built anyone know the order the order of good I guess it was it was it was like from outside excellent excellent so if we look at we're going to skip now to Source number seven we'll go back to Source number six look at source number seven Source number seven Rashi quotes a very very famous M regarding one of the most major changes that happen in when the is built when the Mish is built versus the way it is stated when it was first uh when it was first commanded by God this is at the beginning of when outlines that the people who are going to build the Mish says if say says Rashi and he quotes a med the says that did everything that commanded Moshe says Rashi why does it say the way that hasem commanded Moshe but it doesn't say m it should say that built according to the way that Moshe commanded him because who's the one who spoke to bsel it was Moshe who spoke to bsel so why does it say that bsel built the mishan according to the way that God commanded Moshe as opposed to saying according to the way that Moshe commanded balel says the famous medish there must have been a discrepancy between what God told Moshe and what Moshe actually told B what is that discrepancy says the M quoted by Rashi there was one major aspect that in the way that God originally told it to Moshe Moshe when he told it to bitel told it a little bit differently and B was somehow due to his unique nature able to really understand that Moshe that the way Moshe was telling was not really the correct way but God had told it to Moshe differently what what are we referring to mosha commanded to do it in the following order mosha said to the first thing you need to build is the Aron and then after that you should build the mishan thean and then after that the Min first start with theim and then at the very end you should build the outer structure of the mishan that's the way BOS commanded it to B turns B to MOS doesn't make any sense normally if a person is building a home first they build the outer structure to the home and then they build the furniture inside what why would you build the furniture first and then not have no have nowhere to put itella doesn't make much sensear answers M you know what you're right I actually heard from the way that you're suggesting that first you should build the outer structure of the Mish and then you should build the you must have been right nearby when God was talking to me in the shadow of God that is actually what commanded me you're right that's why his name is because he's basically saying You must I don't think it means was literally standing there when God spoke to Moshe but MOS is basically saying You Were Somehow you understood what God really wanted and therefore you're bet and that's why we should call you B so what happened here Moshe understood or commanded B to First build the Kim and then the mishan B said that doesn't make any sense it goes against all nature it goes against what we normally do and then and then and then M said you know what you're right you actually are correct what really wanted to be done was to build this the structure first and then to build the k a beautiful medish and it's a beautiful beautiful idea for how he got his name but there's one major problem with this I would say maybe even two major problems with this what's what what what what are some questions with this well actually I thought who had no problems like that so good okay so good so I would I would say it this way the problem with or the challenge of this medish is that the implication of this medish is that when God told it to Moshe he told it with the the house the home first and then and then the inside but if we look at parat Tuma which ostensibly says God told tohe what's the order inum the CM first and now the outer structure so the madish will say no that wasn't what hasem told mosha that's how mosha understood it from God but that's not necessarily the way that it's understood in the actual text meaning if you look at the text itself it seems like it's that's the way hasm told Moshe that's number one number two if in fact God did tell Moshe to build the structure first and then the cim so then why did Moshe switch it meaning if if if if if Bal was right that Hashem was the one Hashem had told him one one way so why would Moshe told the B did he switch the order okay so these are two questions two questions we need to understand about this metress is number one let's assume this medis is is is right okay and and originally God told Moshe to build the to build the Aron first and that sorry to build to build the outer structure and then the CID number one why does mosha change it when he talks to BS and number two in the text itself it seems to indicate that when God told MOS that par truma which is when God commands it to Moshe Moshe that seems to be God telling Moshe what to do and there it says build the cin first so the maharal in gur first he deals with question number one he deals with the question of why where did mosha go wrong here meaning we have to assume most of most of our tradition is that we most of the Torah that we have now Nows is from Moshe meaning we got it from M which means our much of our much of our tradition is dependent on a certain understanding that everything that Moshe told us came from Hashem and here Moshe seems to make a a clear mistake where did that mistake come from why was Moshe mistaken in thinking that you build the first and then you build the structure whereas told him the opposite so says the G AR Moshe it wasn't a mistake it came from a differing perspective which is similar to what you were describing but it came from a different perspective in in how Moses saw things and in his reality he says the following the imar source number eight if you're going to basically ask the question which is if God told Moshe to build the outer structure first so why did Moshe not do that why did mosha command B differently 's perspective was when it comes to what to build first the question you need to ask is what's the most important thing that you're going to build and if you ask most people what's more important the outer structure of the mishkan or the Kim with which we were going to serve a most of us would say it was the Caleb and so Moshe was thinking Moshe was very mosha had a very very unique Focus which is from a spiritual perspective what's more important and since what's more important from a spiritual perspective is the building of the that's what he told to do one of the ways that we know about it is because of who got who got to carry what and one of the ways he proves this is who who carried the K the most important children of B They Carried the which means the were more important than the outer structure however so that was moshe's perspective mosha was the most spiritual being ever lived and when mosha was looking at the Kim and the mishan to him the most important thing was the Kim and therefore let's build the Kim first but B what's Balo Balo is a Craftsman he's an artisan what does he look at when he's looking at what to build the Practical he's saying well what what should come first when it comes to practicality when it comes to the actual building of course it makes more sense to build the mishan first cuz the only way to preserve what you're going to build is if you you have an outer structure who was who his main perspective was how do you carry out the reality how do you take the spiritual part of what we're trying to do and bring it into and make it practical so Bal looks at mosha says mosha this doesn't make any sense but Moshe whose goal was the spirit ual makeup of the people the learning there whose perspective was from a spiritual perspective he would start with theim but you need to come and say this is the way to do it it kind of reminds me of like sometimes you know why why men need a wife right sometimes men have this idea and they need a wife to like tell them no no this is not how you do it if you really want to do it this is what you got to do right or just people who need each other to compliment each other mosha was basically coming and saying from the spiritual perspective the Aon and everything it means and that's going to be the focus of everything comes Bal and says mosha that's great and all but in the end of the day if you're going to build something you want to make sure it lasts you got to build the outer structure first okay so what the moral shares beautifully here is he's he's also highlighting for us the different perspectives that people will take on different areas depending on their inner nature M's inner nature was was was was purely spiritual and therefore his Focus was in One Direction whereas balel had had a different role and therefore his perspective was totally was totally different so what the moral has explained for us is why Moshe asked or why Moshe commanded in the way that he did what the moral doesn't explain is well why does why does the Torah phrase it the way that this in paruma why does the Torah phrase it that Moshe asked that that God told Moshe it would seem to be that what the Torah is BAS what what what we would probably suggest is that the reason why the Torah says that God commanded mosha to build the Kim first is because that's how Moshe interpreted it meaning moshe's interpretation of what he heard was to build the cim first therefore that's what he heard okay what we've seen just to kind of just to kind of summarize what we've seen is we the second approach that we're trying to give to why the Torah repeats itself is the Torah repeats itself we haven't really gotten to the Crux yet it repeats itself because each time that the Torah talks about the creation a different aspect is highlighted okay now according to the midash what the Torah is basically saying is is that there was almost a mistake here mosha mosha thought one way and and it's tell also another way but the way that the abarbanel interprets this is a little bit different says the abarbanel and he says something similar the same idea that there were a number of differences between the way between the way the mishan was commanded initially in parat truma and the way it's built says the barbel why would God do that let's assume and the barbel by the way assumes not like this midash that actually the way God commanded it was to build the cim first says Le barbanel God commanded him to build the cim first and then the outer structure but yet when he when they did it they did the opposite and that was also based on what God wanted well then why would God do that says the abarbanel because each of these sequences highlighted different spiritual priorities and things that we need to take into account and sometimes the Torah will repeat certain things but have differences in the way that they're phrased or the way that things are carried out in order to highlight these differences so says why command the Aron to be created to be built first cuz he wanted everyone to realize that what's going to be the central Focus point of everything that's going to be built be our own and that's why after that he commands to build something else why does so so says the abarbanel this wasn't just a question of Moshe misinterpreting or misunderstanding based on his perspective says theel this was just a function of a trying to get across that sometimes there are two ver there are two messages and there the Torah will repeat something and with minor differences in order to highlight different priorities AT firstes commands the building of the mishan with the Kim in order to show that what's the focal point of the mishan the Kim but then when it's actually built it's changed in order to show that even though you have the focal point which is the Kim on the other hand you also have to remember you can't forget about the Practical aspects of life which is sometimes you need to build the structure before you build the cim so says the abar benel and this is the key why does the Torah repeat itself it repeats itself because of these differences the Torah is trying to highlight it could be initially why does it first say that the Aron is important so that we always remember what's the most important what's the most important of the of the Kim the Aron why is the mishan built for the Kim ultimately when it's built you have to also take into account practical considerations as Bala says to Moshe but the fact that it's told in two different in two different times is comes to highlight different priorities and different values another way of saying this is what's more important at the end of the day building the structure first or building the Kim first the answer is you need both ultimately practically you're going to to build the structure before you before you build the Kim because you have nowhere to put the Kim but why does God command the Kim first to remind us never think the structure becomes more important than what you do inside never put so much focus on the outer building and less focus on what you're doing again laav deal it's a question of you know here here in our less of an issue but you know we think about think about many many shs in America my own my own uh childhood sh as well about the amount of money that is put into the edifice of what is built and how much effort and money and time is put into what is done inside now does that mean you shouldn't worry about the outside does that mean that the sh shouldn't take pride in the beautiful buildings that they're of course that also shows values the fact that they're building that they're putting the money into the Sho not just putting it into their homes that they're putting it of course that shows the value but you always have to have that balance between how you look at the at the outer structure and how much effort and time and focus you put on what you do inside that structure and perhaps the Torah by shifting and the two times that it repeats things is to show that there is a difference between between those we have to find that balance between on the one hand having a proper structure to take care of everything that we need to take care of but making sure that we don't lose focus on the most important which is what we do inside inside that structure uh so if it's okay just wait till the end that I'll takeit wait questions at the end just because of time because we started a little bit late so we've seen two we've seen two explanations for why the Torah repeats itself number one is the Torah repeats itself in order to highlight the unique of the mishan either because it's special and beloved by God or as as rers said because the potential danger in perversion of the building of the mishan it needed to stress that everything was done based on the wayes commanded and the second is the second reason why it's repeated is because when we look at the repetition there are certain nuances that are changed perhaps to highlight for us the importance of of of balancing different different values the third explanation the third approach understanding this repetition actually comes on the heels of another very important question that is connected to these parod and that is the question of the order of the parod when we look at the order of the parod the parod as follows God commands the creating of the Mish right after that in we have the sin of the gold of the golden calf followed by by the actual building of the mishan and according to many the ran is the most prime one that is the order that it's supposed to be in which case God first commands the mishan then he then the of the of of the of the golden calf occurs and only afterwards they build the mishan they actually carry out God's initial God's initial commandment but there are some Rashi Chief among them who actually changes the order if you look at source number nine Rashi points out that when when when when when the Torah describes the sin of the golden calf says Rashi some certain times at certain points in time the stories in the Torah are sometimes out of now this doesn't mean that everything happens in the Torah is totally out of it means there are certain times where kazal will see value or understand that one story act even though it's written in one place actually took place earlier what's an example says the Sin of the golden calf actually took place before God even commanded the Mish 17th is when the were broken Ander which was many days later is when God forgave 80 Days Later only after that after is when they started to build the mishan so says Rashi the proper order in the Torah itself it's commandment of the mishan building of the mishan says rash you know what it really should be Isel commandment of the mishan building of the mishan and that's what Rashi says and the the medish and Source number not going to see inside also suggests this because what actually comes out according to Rashi we're not going to spend too much time on this now because of time what actually comes out according to Rashi is that perhaps the Commandment to build the mishan might have been a response toel that if not forel and this Theo actually suggests this and the med seems to suggest this maybe there would not have even been a need or or or any or any discussion of having a mishan which is which is mindboggling because if you think about how much of the Torah is connected to corbane and everything we do and the mishan and this and that if by banging to think that it was only born out of a as opposed to part of the original plan it's fascinating we're not going to spend too much time on that on on that now because of time but it's it's a fascinating question but according to Rashi if that is the case and according to this midash that was really basically Kel command to build the mishan building of the mishan then our initial question is a very good question which is if if one if if the building came right after the Commandment then why the repetition and then we have the answers that we just suggested however the ramban in Source number 11 vehemently argues on Rashi the ran says that Rashi suggestion that theel happened before the Commandment to build the Mish is just not true he says we don't we don't there is no such thing we don't we always follow the order the order of the Torah and again we're not going to see it inside but the ran basically argues and suggests no what really happened was God commanded the building of the mishan that was commanded without any sin then there was and then there was the building of the mishkan now according to the ran perhaps we can suggest and we're going to see that there are those who do suggest that there was a very valid reason why the Torah had to repeat the creation of the mishan in detail because it wasn't like God commanded it and then it was built and nothing happened in between something very very big happened in between what happened in between the Commandment in the building Andel is a game changer could have potentially shifted dramatically our relationship with they might it might have even shifted dramatically to the point that may there might have been some of us who might have thought that after maybe God's command to build the mishan no longer applied how do we know that KES still wanted us after such betrayal to still build the mishan and not only to still build the mishan but to build it in the same way therefore the Torah needs to repeat itself to show that despite the Betrayal despite the sin of the golden calf nevertheless not only commanded them to build the mishan and to build the kin but it still was in the same way and I'm brought for you um I wasn't even actually asked to do this but this is a a nice little shout out to Torah tidbits if those of you who read T tidbits may have read this past week this is a beautiful essay by mosha Taran specifically on this point highlighting this exact exact point that I wanted to just read read for you very very quickly because he basically points out that the reason why the Torah needs to repeat itself is specifically because to show that despite the Betrayal ofel the relationship between God and nevertheless was able to be restored was able was able to be oh but I say sorry between between was able to be restored in a beautiful way he quot morstein who I had the privilege to to learn by for a few years as well a little over 20 years ago we're in Source number 12 my rever by R reor delivered a legendary speech addressing this riddle he spun an enchanting story enchanting story to illustrate the reason for the torah's verbosity he told the story of a groom and a bride visiting a store a few days before their wedding to select Furnishings for their new home they strolled leisurely through the store patiently considering each Furniture option their relaxed pace stem from the fact that for them selection of furniture wasn't just a logistical or practical issue each Furnishing evoked their hopes and dreams for their future they chose dining room furniture I still remember the time my wife and I were going and and and registering all these different things right it was it represented much more than spending time it represented the building of a home they imagined it decked out for Shabbat and surrounded by family as they selected kitchen Furnishings they dreamed of preparing food for guests as they chose their bedroom furniture they envisioned the many private moments they would spend together each decision and each selection was a labor of love the furniture was ordered and stored in anticipation of the wedding day shockingly the night before the wedding the B the bride betrayed her husband the next day the appalling news broke and the entire wedding disintegrated into anger and vitreal as both families stormed out of the wedding hall in Outrage realizing that his marriage was doomed the groom contacted the furniture store to cancel the furniture order for months the two parties didn't speak at some point though a relative of the Bride contact Ed the broom pleading with him to consider a POS possible reproach me at first he was horrified by the notion but ultimately he agreed hesitatingly to meet the woman who had so deeply insulted him though at first it was extremely awkward ultimately they agreed to reunite and after many meetings the wedding was rescheduled a few days prior to the wedding the Grim bride returned to the furniture store to select new furniture this time however every selection was cloaked with pain and anguish instead of the love and anticipation which had sparked their initial visit they were now haunted by suspicion and distrust they had little appetite for leisurely suggestions but instead made hurried decisions ordering whatever floor models were available the selection of furniture was now emotionally bsome and laborious they had little desire for details human beings can forgive each other but can rarely remove the scars of past wounds we can summon generosity of spirit and forgive those who injured us but the pain rarely disappears even after forgiveness the relationship is rarely the same after it heals it still hurts Hashem is different he promises that after forgiveness we can still return to our original state of Innocence the Bold announcement ofes that we should renew our days as they were invites us to return to our original state of Purity prior to our religious breakdown the Betrayed husband forgave his wife but their relationship would never be the same he could not select the furniture with the same enthusiasm he once felt by contrast Hashem our husband reboots our relationship just as it was his excitement about the mishan and its furniture is just as enthusiastic as it was prior to the debacle of the eagle the lengthy repetition of mishan details inak emphasizes that hem forgave us as if the AEL betrayal never occurred the details matter to him now just as they did before we'll just skip to the very last paragraph the last few lines the repetition of details inak is aem's way of signaling that he loves us as deeply as he did before our betrayal the details of our home and the dimensions of our furniture are just as endearing to him now as they were before we returned to innocence beautiful beautiful um reached higher level correct correct so we see here again he a higher level car yeah that's yeah that's correct correct correct that's true but that's a different point but I I did I did look for the actual uh a write up of of of the actual um the actual Shear that was given by re online I couldn't find it but the words that but the way that the way that R her describes it is so beautiful just to summarize we started with but with 30 seconds we had we had a question the question was why the repetition why does the Torah go in such detail to repeat so much of the creation of the mishan so we saw three approaches approach number one was the Torah does that specifically because of the uniqueness of the mishkan either because it uh to show how much Hashem loves the mishan and how how precious it was to him because of what it represented or because of the potential danger when dealing with a mishan whose job it is to bring you close to God it needs to be done exactly as God commanded it and in no other way and I didn't stress that the second approach was to show was to highlight differences in the way it was originally commanded versus the way it was actually carried out where on the one hand that seems a little bit funny but it actually comes to highlight the balance between different values that sometimes we have when we're making decisions about how to create and how and how to do things and the third approach is the beautiful approach that was suggested by ruin as as as as recorded byan that if we understand according to the ramban that there was a major event that happened in between the Commandment of the mishan and the creation of the mishan then there is justification for the repetition to show that even after everything that happened our relationship with was able to be restored into the way that it originally was and therefore every detail every aspect of our relationship as it was recorded in was maintained in despite the break that occurred